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Paul repeats the idea, that he was intimately ac- proper to give utterance to those things; it would quainted with such a man, and that he did not not be right to attempt it. It might be also true, know whether he was in the body or out of the that it would not have been possible for language body. All that was known to God.
to convey clearly the ideas connected with the
things which Paul was then permitted to see; VER. 4. How that he was caught up into para- but the main thought is, that there was some dise, d and heard unspeakable words, which it reason why it would not be proper for him to
have attempted to communicate those ideas to is not lawful for a man to utter.
men at large. The Jews held that it was unlawd Luke xxiii. 43. Rev. ii. 7. e Or, possible. ful to pronounce the Tetragrammaton, i. e. the
name of four letters, (17977) “Jehovah;" and Into paradise. - The word paradise (Trapáoel- whenever that name occurred in their Scriptures, poc) occurs but three times in the New Testa- , they substituted the name Adonai in its place. ment. (Luke xxiii. 43. 2 Cor. xii. 4. Rev. ii. They maintain, indeed, that the true pronuncia7.) It occurs often in the Septuagint, as the tion is utterly lost, and none of them to this day translation of the word garden. (Gen. ii. 8, 9, 10, atteinpt to pronounce it. But this was mere su15, 16; iii. 1, 2, 3, 8, 16, 23, 24 ; xiii. 10. Num. perstition; and it is impossible that Paul should xxiv. 6. Isa. li. 3. Ezek. xxviii. 13; xxxi. 8, have been influenced by any such reason as this. 9. Joel ii. 3. And also Isa. i. 30. Jer. xxix. | The transaction here referred to is very re5; and of the word (077) Pardes in Neh. ii. 8. markable. It is the only instance in the ScripEccl. ii. 5. Cant. ii. 13.) It is a word which tures of any one who was taken to heaven, either had its origin in the language of eastern Asia, 1 in reality or in vision, and who returned again and which has been adopted in the Greek, the to the earth, and was then qualified to communiRoman, and other western languages. In San- | cate important truths about the heavenly world scrit, the word “paradesha” means a land ele from personal observation. Enoch and Elijah were vated and cultivated ; in Armenian, “ pardes”. taken to heaven; but they returned not to condenotes a garden around the house, planted with verse with men. Elijah appeared with Moses in trees, shrubs, grass for use and ornament. In conversation with Jesus on the mount of transPersia, the word denotes the pleasure-gardens figuration ; but they conversed with him only and parks with wild animals around the country about his decease, which he was about to accomresidences of the monarchs and princes. Hence, plish at Jerusalem. (Luke ix. 31.) There would it denotes in general a garden of pleasure; and have been no propriety for them to have spoken in the New Testament is applied to the abodes of to Jesus of heaven, for he came down from heathe blessed after death, the dwelling-place of God ven and was in heaven, (John iii. 13,) and they and of bappy spirits; or to heaven as a place of were not permitted to speak to the disciples of blessedness. Some have supposed that Paul here, I heaven. Lazarus was raised from the dead, (John by the word "paradise," means to describe a dif. | xi.,) and many of the saints which had slept in ferent place from that denoted by the phrase "the their graves arose at the death of Jesus, (Matt. third heaven ;” but there is no good reason for xxvii. 52,) but there is no intimation that they this supposition. The only difference is, that communicated any thing to the living about the this word implies the idea of a place of blessed- | heavenly world. Of all the millions who have ness; but the same place is undoubtedly referred been taken to heaven, not one has been permitted to. And heard unspeakable words.-The word to return to bear his testimony to its glories; to which is here rendered “unspeakable,” (äppnra) witness for God that he is faithful to his promay either mean what cannot be spoken, or what mises ; to encourage his pious friends to perseought not to be spoken. The word means un- vere; or to invite his impenitent friends to follow utterable, ineffable; and whichever idea we at- | him to that glorious world. And so fixed is the tach to it, Paul meant to say that he could not law; so settled is the principle, that even Lazarus attempt by words to do justice to what he saw was not permitted to go, though at the earnest and heard. The use of the word “words " here | request of the rich man in hell, and warn his would seem to imply that he heard the language friends not to follow him to that world of woe. of exalted praise ; or that there were truths im (Luke xvi. 27-31.) Mahomet, indeed, feigned parted to his mind which he could not hope to that he had made a journey to heaven, and he convey in any language spoken by men. Which attempts to describe what he saw ; and the dif-it is not lawful for a man to utter.—Marg.“ Pos- ference between true inspiration and false or presible.” Witsius supposes that the word ikov may tended inspiration is strikingly evinced by the include both, and Doddridge accords with the difference between Paul's dignified silenceinterpretation. See also Robinson's Lex. The“ verba sacro digna silentio” (Horace)—and the word is most commonly used in the signification puerilities of the prophet of Mecca. See the of " lawful." Thus, Matt. xiv. 4, “ It is not law- Koran, chap. xvii. As the difference between ful for thee to have her.” Acts xvi. 21, “Which the true religion and imposture is strikingly it is not lawful for us to observe;" xxii. 25, “ Is illustrated by this, we may recur to the principal it lawful for you to scourge a man that is a Ro- events which happened to the impostor on this man?" &c. In the same sense of lawful it is used celebrated journey. The whole account may be in Matt. xii. 2, 10, 12; xx. 15. Mark ii. 26 ; x. seen in Prideaux's Life of Mahomet, p. 43, seg. 2. When it refers to possibility, it probably He solemnly affirmed that he had been translated means moral possibility ; that is, propriety, or it to the heaven of heavens ; that on a white beast, means that it is right. It seems to me, therefore, less than a mule, but larger than an ass, he had that the word here rather means that it was not been conveyed from the temple of Mecca to that of Jerusalem ; had successively ascended the | how much more difficult must it be to describe seven heavens with his companion Gabriel, re- | heaven! We are often increduloas about what ceiving and returning the salutations of its blessed is reported to exist in foreign lands on earth inhabitants; had then proceeded alone within two which we have not seen, and a long time is often bow-shots of the throne of the Almighty, when necessary before we will believe it. The king of he felt a cold which pierced him to the heart, and Siam, when told by the Dutch ambassador that was touched on the shoulder by the hand of God, water became so hard in his country that men who commanded him to pray fifty times a day, might walk on it, said, “I have often suspected but with the advice of Vioses he was prevailed you of falsehood, but now I know that you lie.* il on to have the number reduced to five ; and that so incredulous might we be, with our weak " he then returned to Jerusalem and to Mecca, faith, if we were told what actually exists in having performed a journey of thousands of | heaven. We should not improbably turn away !! years in the tenth part of a night.
from it as wholly incredible. (3.) There are 1 The fact that Paul was not permitted to com great truths which it is not the design of God to municate what he had seen is very remarkable. reveal to men. The object is to communicate It is natural to ask why it is so? Why has not enough to win us, to comfort us, to support our God sent down departed saints to tell men of the faith, not to reveal all. In eternity there must glories of heaven? Why does he not permit be boundless truths and glories which are not them to come and bear testimony to what they needful for us to know now, and which, on many have seen and enjoyed ? Why not come and accounts, it would not be proper to be revealed clear up the doubts of the pious; why not come to men. The question is not, do we know ail: and convince a thoughtless world ; why not but have we enough safely to guide us to heaven, come and bear honourable testimony for God and to comfort us in the trials of life. (4.) that he is faithful to reward his people? And, There is enough revealed of heaven for our especially, why did he not suffer Paul, whom he guidance and comfort in this world. God has had permitted to behold the glories of paradise, told us what it will be in general. It will be a to testify simply to what he had seen, and tell us world without sin ; without tears; without wrong, what was there?
injustice, fraud, or wars; without disease, pestiTo these questions, so obvious, it is impossible lence, plague, death; and it is easy to fill up the to give an answer that we can demonstrate to be picture sufficiently for all our purposes. Let us the true one. But we may suggest some reasons think of a world where all shall be pure and which may furnish a plausible answer, and which holy; of a world free from all that we now bemay serve to remove some of the perplexity in hold that is evil; free from paio, disease, death; the case. I would, therefore, suggest that the a world where " friends never depart, foes never following may have been some of the reasons come;" a world where all shall be harmony and why Paul was not permitted to communicate love-and where all this shall be eternal, and we what he saw to men. (1.) It was designed for shall see that God has revealed enough for our the support of Paul himself in view of the very welfare here. The highest hopes of man are remarkable trials which he was about to endure. | met when we anticipate an eternal heaven; the God had called him to great toils and self-denials. heaviest trials may be cheerfully borne when we He was to labour much alone; to go to foreign have the prospect of everlasting rest. (5.) One lands; to be persecuted, and ultimately put to other reason may be assigned why it was not death; and it was his purpose to qualify him for proper for Paul to disclose what he saw, and why this work by some peculiar manifestation of his God has withheld more full revelations from men favour. He accordingly gave him such views of about heaven. It is, that his purpose is that we heaven that he would be supported in his trials | | shall here walk by faith and not by sight. We by a conviction of the undoubted truth of what are not to see the reward, nor to be told fully he taught, and by the prospect of certain glory what it is. We are to have such confidence in when his labours should end. It was one in God that we shall assuredly helieve that he will stance when God gave peculiar views to prepare fully reward and bless us, and under this confi. for trials, as he often does to his people now, pre dence we are to live and act here below. God paring them in a peculiar manner for peculiar designs, therefore, to try our faith, and to furnish trials. Christians, from some cause, often have an abundant evidence that his people are disposed more elevated views and deeper feeling before to obey his commands and to put their trust in they are called to endure trials than they have at his faithfulness. Besides, if all the glories of other times-peculiar grace to prepare them for heaven were revealed ; if all were told that suffering. But as this was designed in a peculiar might be; and if heaven were made as attractive manner for Paul alone, it was not proper for to mortal view as possible, then it might appear him to communicate what he saw to others. that his professed people were influenced solely (2.) It is probable that if there were a full reve by the hope of the reward. As it is, there is lation of the glories of heaven we should not be enough to support and comfort; not enough to able to comprehend it; or even if we did, we make it the main and only reason why we serre should be incredulous in regard to it. So unlike God. It may be added, (a) That we have all what we see; so elevated above our highest com- the truth which we shall ever have about hearen prehension ; probably so unlike what we now here below. No other messenger will come ; anticipate is heaven, that we should be slow to none of the pious dead will return. If men, receive the revelation. It is always difficult to | therefore are not willing to be saved in view of describe what we have not seen, even on earth, | the truth which they have, they must be lost. so that we shall have any very clear idea of it: God will communicate no more. (b) The Chris
tian will soon know all about heaven. He will to be well founded.” I shall not be a fool." It soon be there. He begins no day with any cer- | would not be foolish boasting; for it would be tainty that he may not close it in heaven : he according to truth. I could urge much more lies down to rest at no time with any assurance than I have done; I could speak of things which that he will not wake in heaven amidst its full no one would be disposed to call in question as and eternal splendours. (C) The sinner will laying the foundation of just claims to my being soon know fully what it is to lose heaven. A regarded as eminently favoured of God; I could moment may make him fully sensible of his loss seriously state what all would admit to be such."
for he may die; and a moment may put him For I will say the truth.— That is, “Whatever for ever beyond the possibility of reaching a | I should say on this subject would be the simple world of glory.
truth. I should mention nothing which has not
actually occurred. But I forbear, lest some one VER. 5. Of such an one will I glory : yet s of
should form an improper estimate of me." The
apostle seems to have intended to have added myself I will not glory, but in mine infirmi
something more, but he was checked by the apties.
prehension to which he here refers. Or perhaps | Chap. xi. 30. Ver. 9, 10.
he means to say that if he should boast of the
vision to which he had just referred ; if he should Of such an one will I glory.--Of such a man go on to say how highly he had been honoured it would be right to boast. It would be admitted and exalted by it, there would be no impropriety that it is right to exult in such a man, and to in it. It was so remarkable that if he confined esteem him to be peculiarly favoured by God. I himself strictly to the truth, as he would do, still will boast of him as having received peculiar it would be regarded by all as a very extraorhonour from the Lord. Bloomfield, however, | dinary honour, and one to which no one of the supposes that the words rendered “ of such an false teachers could refer as laying a foundation one" should be translated “of such a thing," or for their boasting. Lest any man should think of of such a transaction; meaning “I can indeed me, &c.— The idea in this part of the verse I take justly boast of my being caught up to heaven as to be this. “I desire and expect to be estimated of a thing the whole glory of which pertains to by my public life. I expect to be judged of men him who has thus exalted me; but of myself, or by my deeds, by what they see in me, and by of any thing in me, I will not boast.” So Ro- my general reputation in respect to what I have senmüller explains it. But it seems to me that done in establishing the Christian religion. I am the connexion requires that we should under- willing that my character and reputation, that stand it of a person, and that the passage is the estimate in which I shall be held by mankind, partly ironical. Paul speaks in the third person. shall rest on that. I do not wish that my characHe chooses to keep himself directly out of view. | ter among men shall be determined by my secret And though he refers really to himself, yet he feelings; or by any secret extraordinary commuwould not say this directly, but says that of such nication from heaven which I may have, and a man they would admit it would be proper to which cannot be subjected to the observation of boast. Yet of myself:-Directly. It is not ex- | my fellow-men. I am willing to be estimated by pedient for me to boast of myself. “ You would my public life ; and however valuable such exallow me to boast of such a man as I have re-traordinary manifestations may be to me as an ferred to; I admit that it is not proper for me to individual; or however much they may comfort boast directly of myself.” But in mine infirmi- | me, I do not wish to make them the basis of my ties.--My weaknesses, trials, pains, sufferings ; public reputation. I expect to stand and be such as many regard as infirmities. See Note estimated by my public deeds ; by what all men on chap. xi. 30.
see and hear of me; and I would not have them
form even a favourable opinion of me beyond VER. 6. For though I would desire to glory, I
that." This is the noble language of a man who
was willing to enjoy such a reputation as his shall not be a fool ; for I will say the truth :
public life entitled him to. He wished to have but now I forbear, lest any man should think the basis of his reputation such that all men of me above that which he seeth me to be, or | could see and examine it. Unlike enthusiasts that he heareth of me.
and fanatics, he appealed to no secret impulses ;
did not rest his claims for public confidence on For though I would desire to glory.--I take this | any peculiar communications from Heaven; but to be a solemn and serious declaration of the wished to be estimated by his public deeds. And irony which precedes; and that Paul means to the important truth taught is, that however much say seriously, that if he had a wish to boast as communion we may have with God; however other men boasted, if he chose to make much of much comfort and support in prayer and in our his attainments and privileges, he would have favoured moments of fellowship with God; or enough of which to make mention. It would not however much we may fancy in this way that we be mere empty boasting without any foundation are the favourites of Heaven ; and however much or any just cause, for he had as much of which this may support us in trial ; still tbis should not to speak in a confident manner pertaining to his be made the foundation of claim to the favourlabours as an apostle, and his evidence of the able opinions of our fellow-men. By our public Divine favour, as could be urged by any one. character; by our well-known actions; by our “ I might go on to speak much more than I have lives as seen by men, we should desire to be satisdone, and to urge claims which all would admit fied with such a measure of public esteem as our deportment shall fairly entitle us to. We should be in danger of it; an i he who has any extraseldom, perhaps, refer to our moments of secret, | ordinary spiritual comforts will be in danger of happy, and most favoured communion with God. it. Of this sin he who lives nearest to God may Paul kept his most elevated joys in this respect be in most special danger; and he who is most secret for fourteen years: what an example to eminent in piety should feel that he also occupies those who are constantly blazoning their Chris- | a position where the enemy will approach him tian experience abroad, and boasting of what in a sly and subtle manner, and where be is in they have enjoyed! We should never refer to peculiar danger of a fall. Possibly the fear that such moments as a foundation for the estimate in he might be in danger of being made proud by which our character shall be held by our fellow- the flattery of his friends may have been one reamen. We should never make this the founda- son why Paul kept this thing concealed for fourtion of a claim to the public confidence in us. teen years; and if men wish to keep themselves For all such claims; for all the estimate in which from the danger of this sin, they should not be we shall be held by men, we should be willing to forward to speak even of the most favoured mobe tried by our lives. Paul would not even make | ments of their communion with God. Through a vision of heaven; not even the privilege of | the abundance of the rerelations.-By my being having beheld the glories of the upper world, raised thus to heaven, and by being permitted to though a favour conferred on no other living man, behold the wonders of the heavenly world, as a ground of the estimate in which his character well as by the numerous communications which should be held! What an example to those who God had made to me at other times. There was wish to be estimated by secret raptures, and by | given to me.--That is, God was pleased to appoint special communications to their souls from hea me. The word which Paul uses is worthy of ven! No. Let us be willing to be estimated by special notice. It is that this “thorn in the flesh" men by what they see in us; to enjoy such a re was given to him, implying that it was a favour. putation as our conduct shall fairly entitle us to. He does not complain of it; he does not say it Let our communion with God cheer our own was sent in cruelty; he does not even speak of it hearts ; but let us not obtrude this on men as as an affliction; he speaks of it as a gift, as any furnishing a claim for an exalted standard in man would of a favour that had been bestowed. their estimation.
Paul had so clear a view of the benefits which
resulted from it that he regarded it as a favour, as VER. 7. And lest I should be exalted above Christians should every trial. A thorn in the flesh. measure through the abundance of the revela
The word here used (rróloy) occurs nowhere
else in the New Testament. It means properly tions, there was given to me a thorns in the
any thing pointed or sharp, e. g. a stake or flesh, the messenger of Satan, to buffet me, palisade; (Xen. Anab. 5. 2. 5;) or the point lest I should be exalted above measure.
of a hook. The word is used in the Septuagint
to denote a thorn or prickle, as a translition of g Ezek. xxviii. 24. Gal. iv, 14. h Job ii. 7. Luke xiii. 16.
70 (sir) in Hos. ii. 6, “I will bedge up thy way
with thorns;" to denote a pricking brier in And lest I should be exalted.-Lest I should | Ezek. xxviii. 24, as a translation of pio (siller,) be spiritually proud ; lest I should become self meaning a thorn or prickle, such as is found in confident and vain, and suppose that I was a the shoots and twigs of the palm-tree and to special favourite of Heaven. If Paul was in dan denote “pricks in the eyes,” (Numb. xxxin. 35,) ger of spiritual pride, who is not ? If it was as a translation of bow (sikkim,) thorns or necessary for God to adopt some special measures prickles. So far as the word here used is conto keep him humble, we are not to be surprised cerned, it means a sharp thorn or prickle; and that the same thing should occur in other cases. the idea is, that the trial to which he refers was There is abundant reason to believe that Paul as troublesome and painful as such a thorn was naturally a proud man. He was by nature would be in the flesh. But whether he refers to self-confident; trusting in his own talents and some infirmity or pain in the fiesh or the body is attainments, and eminently ambitious. When he another question, and a question in which interbecame a Christian, therefore, one of his besetting preters have been greatly divided in opision. sins would be pride; and as he had been peculiarly Every one who has become familiar with comfavoured in his call to the apostleship : in his suc-mentaries knows that almost every expositor has cess as a preacher : in the standing which he had had his own opinion about this, and also that no among the other apostles, and in the revelations one has been able to give any good reason for imparted to him, there was also peculiar danger | his own. Most of them have been fancitul, and that he would become self-confident and proud many of them eminently ridiculous. Erea Baxof his attainments. There is no danger that ter, who was subject himself to some such dismore constantly besets Christians, and even emis order, supposes that it might be the stone or nent Christians, than pride. There is no sin that gravel ; and the usually very judicious Doddridge is more subtle, insinuating, deceptive; none that supposes that the view which he had of the glolurks more constantly around the heart and that ries of heavenly objects so affected his nerves as finds a more ready entrance, than pride. Ile who to produce a paralytic disorder, and particularly has been characterized by pride before his con a stammering in his speech, and perhaps also a version will be in special danger of it afterwards; | ridiculous distortion of the countenance. This he who has eminent gifts in prayer, or in con | opinion was suggested by Whitby, and has been versation, or in preaching, will be in special adopted also by Benson, Macknight, Sade, and danger of it; he who is eminently successful will Bloomfield. But though sustained by most respectable names, it would be easy to show that permits us to see in this manner our own weakit is mere conjecture, and perhaps quite as im- | ness, and to bring us to a sense of our dependprobable as any of the numerous opinions which ence and to proper humility, by suffering us to have been maintained on the subject. If Paul's perform some act that should be ever afterward speech had been affected, and his face distorted, a standing source of our humiliation; some act and his nerves shattered by such a sight, how so base, so humiliating, so evincing the deep decould he doubt whether he was in the body or pravity of our hearts, as for ever to make and out of it when this occurred ? Many of the keep us humble. How could David be lifted up Latin fathers supposed that some unruly and un- with pride after the murder of Uriah? How governable lust was intended. Chrysostom and could Peter, after having denied his Lord with a Jerome suppose that he meant the headache; horrid oath? Thus many a Christian is suffered Tertullian an earache; and Rosenmüller sup- to fall by the temptation of Satan, to show him poses that it was the gout in the head, hopfgicht, his weakness, and to keep him from pride; many and that it was a periodical disorder, such as a fall is made the occasion of the permanent affected him when he was with the Galatians. benefit of the offender. And perhaps every (Gal. iv. 13.) But all conjecture here is vain; Christian, who has been much favoured with and the numerous strange and ridiculous opin- | elevated spiritual views and comforts, can recall ions of commentators is a melancholy attestation something which shall be to him a standing topic of their inclination to fanciful conjecture where of regret and humiliation in his past life. We it is impossible, in the nature of the case, to should be thankful for any calamity that will ascertain the truth. All that can be known of humble us; and we should remember that clear this is, that it was some infirmity of the flesh, and elevated views of God and heaven are, after some bodily affliction or calamity, that was like all, more than a compensation for all the sufferthe continual piercing of the flesh with a thorn ; | ings which it may be necessary to endure in (Gal. iv. 13 ;) and that it was something that order to make us humble. was designed to prevent spiritual pride. It is not indeed an improbable supposition that it was | VER. 8. For this thing I besought the Lord something that could be seen by others, and that thus tended to humble him when with them.
thrice, that it might depart from me. The messenger of Satan.- Among the Hebrews |
i Deut. iii. 23, 27. Ps. lxxvii. 2, 11. Lam. iii. 8. it was customary to attribute severe and painful Mati. xxvi. 44. diseases to Satan. Comp. Job ii. 6, 7. Comp. Note on Luke xiii. 16. In the time of the Sa- ! For this thing.–On account of this; in order viour malignant spirits are known to have taken that this calamity might be removed. I besought possession of the body in numerous cases, and the Lord.—The word “ Lord” in the New Testato have produced painful bodily diseases ; and ment, when it stands without any other word in Paul here says that Satan was permitted to bring connexion to limit its signification, commonly this calamity on him. To buffet me.— To buffet, denotes the Lord Jesus Christ. See Note on means to smite with the hand; then to maltreat | Acts i. 24. The following verse here shows in any way. The meaning is, that the effect conclusively that it was the Lord Jesus to whom and design of this was deeply to afflict him. | Paul addressed this prayer. The answer was Doddridge and Clarke suppose that the reference that his grace was sufficient for him; and Paul is here to the false teacher whom Satan had sent consoled himself by saying that it was a sufficient to Corinth, and who was to him the source of support if the power of Christ, implied in that perpetual trouble. But it seems more probable answer, should rest on him. He would glory in to me that he refers to some bodily infirmity. trials if such was their result. Even RosenThe general truth taught in this verse is, that müller maintains that it was the Lord Jesus to God will take care that his people shall not be whom this prayer was addressed, and says that urduly exalted by the manifestations of his fa- ! the Socinians themselves admit it. So Grotius vour, and by the spiritual privileges which he (on ver. 9) says that the answer was given by bestows on them. He will take measures to Christ. But if this refers to the Lord Jesus, humble them ; and a large part of his dealings then it proves that it is right to go to him in with his people is designed to accomplish this. times of trouble, and that it is right to worship Sometimes it will be done, as in the case of Paul, him. Prayer is the most solemn act of adoration by bodily infirinity or trial, by sickness, or by which we can perform ; and no better authority long and lingering disease ; sometimes by great can be required for paying divine honours to poverty, and by an humble condition of life; Christ than the fact that Paul worshipped him, sometimes by reducing us from a state of afflui- and called upon him to remove a severe and ence, where we were in danger of being exalted | grievous calamity. Thrice.- This may either above measure ; sometimes by suffering is to be mean that he prayed for this often, or that he slandered and calumniated, by suffering foes to | sought it on three set and solemn occasions. rise up against us who shall blacken our charac- Many commentators have supposed that the ter, and in such a manner that we cannot meet former is meant. But to me it seems probable it; sometimes by persecution; sometimes by that Paul on three special occasions earnestly want of success in our enterprises, and if in the prayed for the removal of this calamity. It will ministry, by withholding his Spirit; sometimes be recollected that the Lord Jesus prayed three by suffering us to fall into sin, and thus greatly times in the garden of Gethsemane that the cup humbling us before the world. Suci was the might be removed from him. (Matt. xxvi. 44.) case with David and with Peter; and God often At the third time he ceased, and submitted to